The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

By Friedrich Nietzsche

Page 46

gentle) is untroubled, why then we have
a piece of perfection, a past master of the world--something, in fact,
which it would not be wise to expect, and which should not at any
rate be too easily _believed_. Speaking generally, there is no doubt
but that even the justest individual only requires a little dose of
hostility, malice, or innuendo to drive the blood into his brain and
the fairness _from_ it. The active man, the attacking, aggressive man
is always a hundred degrees nearer to justice than the man who merely
reacts; he certainly has no need to adopt the tactics, necessary in the
case of the reacting man, of making false and biassed valuations of his
object. It is, in point of fact, for this reason that the aggressive
man has at all times enjoyed the stronger, bolder, more aristocratic,
and also _freer_ outlook, the _better_ conscience. On the other hand,
we already surmise who it really is that has on his conscience the
invention of the "bad conscience,"--the resentful man! Finally, let man
look at himself in history. In what sphere up to the present has the
whole administration of law, the actual need of law, found its earthly
home? Perchance in the sphere of the reacting man? Not for a minute:
rather in that of the active, strong, spontaneous, aggressive man? I
deliberately defy the above-mentioned agitator (who himself makes this
self-confession, "the creed of revenge has run through all my works
and endeavours like the red thread of Justice"), and say, that judged
historically law in the world represents the very war _against_ the
reactive feelings, the very war waged on those feelings by the powers
of activity and aggression, which devote some of their strength to
damming and keeping within bounds this effervescence of hysterical
reactivity, and to forcing it to some compromise. Everywhere where
justice is practised and justice is maintained, it is to be observed
that the stronger power, when confronted with the weaker powers which
are inferior to it (whether they be groups, or individuals), searches
for weapons to put an end to the senseless fury of resentment, while
it carries on its object, partly by taking the victim of resentment
out of the clutches of revenge, partly by substituting for revenge a
campaign of its own against the enemies of peace and order, partly
by finding, suggesting, and occasionally enforcing settlements,
partly by standardising certain equivalents for injuries, to which
equivalents the element of resentment is henceforth finally referred.
The most drastic measure, however, taken and effectuated by the supreme
power, to combat the preponderance of the feelings

Last Page Next Page

Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 5
At their cost, through the surplus of their labour, that privileged class is to be relieved from the struggle for existence, in order to create and to satisfy a new world.
Page 6
If Culture really rested upon the will of a people, if here inexorable powers did not rule, powers which are law and barrier to the individual, then the contempt for Culture, the glorification of a "poorness in spirit," the iconoclastic annihilation of artistic claims would be _more than_ an insurrection of the suppressed masses against drone-like individuals; it would be the cry of compassion tearing down the walls of Culture; the desire for justice, for the equalization of suffering, would swamp all other ideas.
Page 7
What an uplifting effect on us has the contemplation of the mediæval bondman, with his legal and moral relations,--relations that were inwardly strong and tender,--towards the man of higher rank, with the profound fencing-in of his narrow existence--how uplifting!--and how reproachful! He who cannot reflect upon the position of affairs in Society without melancholy, who has learnt to conceive of it as the continual painful birth of those privileged Culture-men, in whose service everything else must be devoured--he will no longer be deceived by that false glamour, which the moderns have spread over the origin and meaning of the State.
Page 21
With regard however to the origin of music, I have already explained that that can never lie in the Will, but must rather rest in the lap of that force, which under the form of the "Will" creates out of itself a visionary world: _the origin of music lies beyond all individuation,_ a proposition, which after our discussion on the Dionysean self-evident.
Page 24
Let us think of our own experiences in the realm of higher art-music: what did we understand of the text of a Mass of Palestrina, of a Cantata of Bach, of an Oratorio of Händel, if we ourselves perhaps did not join in singing? Only for _him who joins_ in singing do lyric poetry and vocal music exist; the listener stands before it as before absolute music.
Page 27
the big drum by good music, which, however, must nevertheless have no purely musical, but only a stimulating effect! And now comes the great Philistine public nodding its thousand heads and enjoys this "dramatic music" which is ever ashamed of itself, enjoys it to the very last morsel, without perceiving anything of its shame and embarrassment.
Page 31
If the young Themistocles could not sleep at the thought of the laurels of Miltiades so his early awakened bent released itself only in the long emulation with Aristides in that uniquely noteworthy, purely instinctive genius of his political activity, which Thucydides describes.
Page 49
And just as words and verse to the dramatist are only stammerings in a foreign language, to tell in it what he lived, what he saw, and what he can directly promulgate by gesture and music only, thus the expression of every deep philosophical intuition by means of dialectics and scientific reflection is, it is true, on the one hand the only means to communicate what has been seen, but on the other hand it is a paltry means, and at the bottom a metaphorical, absolutely inexact translation into a different sphere and language.
Page 52
" At this Anaximander stayed; that is, he remained within the deep shadows which like gigantic spectres were lying on the mountain range of such a world-perception.
Page 54
e.
Page 55
It is a wonderful conception, drawn from the purest source of Hellenism, which considers the struggle as the continual sway of a homogeneous, severe justice bound by eternal laws.
Page 57
Are they immortal gods? Are they separate beings working for themselves from the beginning and without end? And if the world which we see knows only Becoming and Passing but no Permanence, should perhaps those qualities constitute a differently fashioned metaphysical world, true, not a world of unity as Anaximander sought behind the fluttering veil of plurality, but a world of eternal and essential pluralities?" Is it possible that however violently he had denied such duality, Heraclitus has after all by a round-about way accidentally got into the dual cosmic order, an order with an Olympus of numerous immortal gods and demons,--viz.
Page 60
If however one would ask Heraclitus the question "Why is fire not always fire, why.
Page 68
It was rather an opposite state of mind in which Parmenides found his doctrine of "Being," On that day and in that state he examined his two co-operating antitheses, the "Existent" and the "Non-Existent," the positive and the negative qualities, of which Desire and Hatred constitute the world and the Becoming.
Page 73
At any instant of its flight it has a position; in this position it rests.
Page 80
Kant in a similar case of an equal objection would have answered: "I can, it is true, say my conceptions follow upon one another, but that means only that we are not conscious of them unless within a chronological order, _i.
Page 85
Anaxagoras had by the assumption of his Chaos at least so much to his advantage, that he was not compelled to deduce the Many from the One, the Becoming out of the "Existent.
Page 88
e.
Page 93
Therefore at least two moving powers: which must be inherent in Things.
Page 103
, to apply a standard which _does not exist.